East, West

Salman Rushdie

49 pages 1-hour read

Salman Rushdie

East, West

Fiction | Short Story Collection | Adult | Published in 1994

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Part 1Chapter Summaries & Analyses

Content Warning: This section of the guide includes depictions of graphic violence, physical abuse, chronic illness, mental illness, emotional abuse, death by suicide, and death.

Part 1: “East”

Part 1, Story 1 Summary: “Good Advice Is Rarer Than Rubies”

On a Tuesday morning, the young and beautiful Miss Rehana arrives at the British Consulate. Countless other women like herself are there, too. While she waits outside to be admitted, an elderly man named Muhammad Ali approaches her. He is taken by her beauty and assumes she will be an ideal candidate for his weekly scam. Every Tuesday, he approaches “the most vulnerable-looking of these supplicants” (6) and offers them advice on navigating the consulate for a fee.


Muhammad Ali approaches Miss Rehana and asks if she is seeking permission to leave for London and suggests that he can give her worthy advice. A skeptical Miss Rehana insists she is poor and cannot pay him. Despite his insistence that his advice will guarantee her passage to England, Miss Rehana will not listen to him until he offers his services for free. Muhammad Ali silently chastises himself for letting Miss Rehana’s beauty and charm get the better of him.


Finally, Muhammad Ali informs Miss Rehana that the consulate officials regard all of the Tuesday women as crooks and frauds and will deny her passage no matter what she does. They will ask her invasive questions, which she must answer honestly. If she answers incorrectly or lies, they will immediately deny her papers. Therefore, he offers to get her the papers she needs to secure her passage for a fee. This is a scam, as Muhammad Ali cannot in fact get her the right papers. However, his trickery always works. He always pinpoints women from far out of town, guaranteeing that they won’t return to the city and hold him accountable for his deception once they finally discover the truth.


Miss Rehana doubts that Muhammad Ali can really get her a British passport legally and denies his services. A furious Muhammad Ali yells after Miss Rehana as she makes her way into the consulate. Shortly thereafter, she resurfaces looking triumphant. The two eat a snack together while Miss Rehana explains what happened. Her application was denied because she answered their questions wrong. When she was a child, her now-deceased parents arranged a marriage for her—her betrothed, Mustafa Dar, now lives in London. She has known about the marriage all her life but knows next to nothing about her betrothed and couldn’t answer their questions about him. Muhammad Ali insists she could have had a happy life of love if she’d only accepted his help. Miss Rehana asserts that she is just as happy to remain in her home. Muhammad Ali is surprised that he feels happy, too, as he watches her leave on the evening bus.

Part 1, Story 2 Summary: “The Free Radio”

The narrator relays a story about a young rickshaw driver named Ramani, which took place in his home village during the late 1970s State of Emergency (a 21-month period in which democracy in India was suspended). Everyone in town thought Ramani was a fool because he was interested in a local thief’s widow, who had five children. The narrator tried to warn Ramani against getting involved with the widow and even confronted the widow about taking advantage of Ramani. The widow assured the narrator that Ramani’s advances were for nought because he wanted to have children and she didn’t want more children.


Not long later, however, the narrator was horrified to witness Ramani entering one of the government-issued forced sterilization vans in town. He realized the widow had convinced Ramani to volunteer himself “to a humiliation which was being forced upon the other men who were taken into the caravan” (26). Shortly thereafter, Ramani and the widow married. The narrator confronted Ramani about the matter, but he insisted he had never been happier. He didn’t mind getting sterilized either, because he could still have sex, was now married to the widow, and would soon receive a free transistor radio from the government for his services.


Months passed, and Ramani still did not receive his radio. He went around town pretending to hold an invisible radio to his ear and spouting off imagined newscasts. The narrator pitied Ramani but did not know what to do.


Finally, a van arrived in town to deliver the transistor radios. Ramani waited three days to collect his. When he entered the caravan, the narrator heard a ruckus inside. Ramani emerged with mussed up hair and a bleeding lip. Meanwhile, the widow and her children sat in the rickshaw looking on and doing nothing.


A few days later, Ramani informed the narrator he and his family were leaving for Bombay. The narrator was skeptical, but the family disappeared shortly thereafter.


A few months later, Ramani started sending the narrator letters, detailing his fantastic new life in the city. The narrator enjoyed the letters, but couldn’t help remembering Ramani traipsing around town with his imaginary radio. He wondered now if his epistolary accounts were true.

Part 1, Story 3 Summary: “The Prophet’s Hair”

One winter in Srinagar, a young man named Atta visits a squalid area of the city in search of a professional burglar. He tries to hire a thief for his own particular use but ends up getting attacked in a dark alley and thrown into a lake. A flower vendor finds the injured, unconscious Atta and returns him to his family. The shocked family pays the vendor handsomely for his troubles.


Not long later, Atta’s sister Huma goes to the same area of the city, also in search of a thief. However, she tells the men she encounters that if they do her any harm, her police commissioner uncle will punish them. The men lead Huma to the recesses of the city where she meets a man who demands she explain her reasons for wanting to hire a thief before putting her in contact with a possible candidate. Huma insists the case is confidential and she will only provide the details to the thief himself.


Huma meets with a notorious thief named Sín. When Sín asks about the job she wants him to perform, Huma launches into her story.


A week prior, Huma’s father, Hashim, found a vial containing the Prophet Muhammad’s hair in the lake outside their home. A clever moneylender and collector of rarities, Hashim decided to keep the relic. He understood it had recently been stolen from the Hazratbal mosque where it was enshrined. However, he believed it’d be better for him to keep it than for religious fanatics to revere an item the Prophet himself wouldn’t have approved of. He confides this to his son and swears him to secrecy.


Hashim spent the next hours sitting in his study, clutching the vial. Finally on the verge of exploding, Hashim burst out of his study and confronted his family, accusing them of all manner of crimes and indiscretions. He accused Atta of being a dolt, Huma of being immodest for not covering her face in the streets, and revealed that he was unhappy in his marriage and had been cheating on his wife for years.


Over the following days, Hashim became extremely religious, which he had never been before. He made his family dress, eat, pray, and behave in a rigid manner while meanwhile berating them.


Unable to tolerate Hashim’s tormenting, Atta entered his study and took the vial, unbeknownst to his father. He then confided in Huma, explaining what Hashim had found and identifying the vial as the possible source of Hashim’s behavior. The siblings agreed that Atta should deposit the vial back in the lake and end their woes. Not long later, however, Hashim rediscovered the vial in the water and brought it back to the house. A distressed Atta sought Huma’s help once more.


She now asks Sín if he can break into her family’s home and steal the vial from Hashim; he keeps it under his pillow when he sleeps. She explains the layout of their house and how best to enact the heist. After he procures the vial, he should go to her room, where she’d give him all of her family’s jewelry, worth a large sum.


That night, Sín enters the house and successfully takes the vial out from under Hashim’s pillow. However, things go awry when Atta wakes up, spots Sín, and starts screaming that there’s a burglar in the house. He then falls back onto the bed and dies. Finding her son dead in his bed, Atta’s mother starts wailing and wakes up Hashim. Hashim grabs his sword from his room and races into the hallway, where Sín narrowly escapes his notice by ducking into a corner. Another shadow emerges and Hashim wildly thrusts his sword forward, accidentally killing Huma. Horrified by what he has done, Hashim then kills himself with the sword. Thereafter, the mother’s mental health deteriorates and she is institutionalized.


Afraid of the disaster he has created, Sín flees the house and returns home. He tells his wife, who is blind, about his failed mission and informs her he will have to go into hiding.


When the Hashim household’s servants discover what happened, they call Hashim’s brother, the police commissioner. He deploys numerous officers into the alleys, where they find and kill Sín. Inside his pocket, they discover the vial. The police then return the relic to the mosque.


The next morning, Sín’s wife awakens to find her eyesight restored. She attributes the miracle to having the Prophet’s hair at her home for one evening.

Part 1 Analysis

The short stories collected in Part 1, “East,” present three distinct narratives with thematic crossovers. “Good Advice Is Rarer Than Rubies,” “The Free Radio,” and “The Prophet’s Hair” are all set in South Asia, and all trace provincial stories of hardship and woe. The characters in these three tales are all presented with a conflict between fiction and reality—a collision which complicates their understanding of truth and challenges them to seek meaning in new ways.


All three short stories further the collection’s theme of The Illusions Provided by False Stories and Promises. In “Good Advice Is Rarer Than Rubies,” Muhammad Ali’s character acts as a representation of fiction. The proverbial scam artist, Muhammad Ali convinces vulnerable women in pursuit of safe, legal passage to England that he can guarantee their admittance to this “promised land” if they only pay him a fee. He sells them a fantasy, wherein there is only one possible route to exact their dreams of moving to the West and he is the vehicle for doing so. Meanwhile, Miss Rehana’s character represents reason, logic, and reality. Although most women will “pay [Muhammad Ali] five hundred rupees or give him a gold bracelet for his pains, and go away happy” (10) without further question, Miss Rehana is immediately skeptical of the elderly man’s promises and refuses his help. She has no interest in illegally obtaining a British passport and confirming “the low opinion the Consulate sahibs have of us all” (12). 


Although young, poor, and orphaned, Miss Rehana has her wits about her. She listens respectfully to the man but is not so desperate that she allows Muhammad Ali’s fantasies to bewitch or deceive her. Rather, Miss Rehana is in fact more interested in remaining in her quiet, peaceable reality than attempting to escape her circumstances for the dreamworld of the West. When she emerges from the consulate, she “seemed calm, and at peace” (13), which convinces Muhammad Ali that she has obtained her passport after all; but Miss Rehana is at peace because she has successfully staved off the flimsy promises of utopia in England and reconciled with her humble reality in India.


In the second short story, “The Free Radio,” reality and fiction once again collide when Ramani convinces himself that his imaginings are in fact the substance of the tangible world. The unnamed first-person narrator acts as the proverbial “voice of reason” in this story, and offers perspective and commentary on Ramani’s often-dubious behavior. Throughout the short story, the narrator perpetually studies, questions, and tries to reason with Ramani. He fundamentally disagrees with Ramani’s behaviors and decisions, deeming him a fool at the outset of his tale: “the boy was an innocent, a real donkey’s child, you can’t teach such people” (19). The narrator presents himself as the wise bearer of all knowledge, and the protagonist of his account as the unchangeable, stubborn dolt who refuses to accept wisdom or truth. 


Over the course of the story, however, the narrator becomes more and more invested in Ramani’s fantasies. For example, the narrator is horrified when he discovers that Ramani has voluntarily let state officials sterilize him but soon discovers that Ramani is happy with his decision. The boy’s psychology sharply contrasts with the narrator’s rigidly logical way of thinking. His fantasies and imaginings offer him contentment. This is the case of the free radio. Even before Ramani gets the promised radio, he is so enraptured by the tantalizing government-issued gift that he acts as if it is already in his possession: holding “one hand up to his ear as if he were already holding the blasted machine in it” and mimicking “broadcasts with a certain energetic skill” (27). 


The narrator regards Ramani as if he is mentally unstable, but over time he comes to remark on the power of Ramani’s imagination. “Ram always had the rare quality of total belief in his dreams, and there were times when his faith in the imaginary radio almost took us in, so that we half-believed it was really on its way” (27). The narrator uses first-person plural pronouns in this passage because he is reluctant to admit that he is sharing in Ramani’s delusion; he attributes this fantasy to the collective instead. However, by the end of the short story, the narrator admits that he is enraptured by Ramani’s epistolary accounts from Bombay. He is unsure if these tales are true—recalling Ramani’s conviction about the free radio—but delights in them, nonetheless. Ramani’s fictions are more bearable than his reality. He voluntarily loses himself in his own fantasies to escape his circumstantial and corporeal woes.


Similar narrative and thematic threads converge in the section’s third and final story, “The Prophet’s Hair.” At the outset of the story, Hashim’s character represents reason and logic. An atheist and moneylender, Hashim relies on hard numbers and scientific principles to navigate the world. However, he is also a greedy man, so when he finds the vial containing the Prophet’s hair in the lake near his home, he decides to keep it rather than return it to the mosque. The hair then possesses him, driving him to increasingly unpredictable and violent behaviors. A self-declared “man of the world, of this world” (44), Hashim is quickly overtaken by a supernatural force which distorts him into an uncontrollable villain. 


In turn, his children are forced to concoct a scheme to fight against their father’s seeming possession. What results is a folktale-style tragedy, wherein an absurd number of violent events take place within the course of several minutes. Hashim’s family’s gruesome fates imply that a blatant disregard for religion, superstition, or myth might have dangerous repercussions. Hashim both denied the significance of the Prophet’s hair and greedily hoarded it for himself. He failed to acknowledge the relic’s sacredness, which ended in death. Just as it is in “Good Advice Is Rarer Than Rubies” and “The Free Radio,” the supernatural and the corporeal, the real and the fictional coexist and inform one another.

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